ments of the west of Europe are visibly weak indeed, that they seem to have lost the skill or the power of government and that they have become simply the index of the changes of the popular will, which veers and travels throughout the whole cycle of the compass with the rapidity of wind. Another obvious interpretation of this dictum is that the first national separation from the unity of Christendom was effected by Luther. The conflicts of nations during what was called the Great Western Schism, the separate and antagonistic obediences which for a time divided the nations, all based and defended themselves on the principle of unity which they claimed each one for their own section. But all these separations were once more reunited in the Council of Constance. The separations of the sixteenth century were not of this sort. They were the formal going out of nations from the world-wide family of Christendom, based and defended upon the principle that participation in the unity of the Catholic Church was not necessary, and that every nation contained within itself the fountain of faith and of jurisdiction, and being independent of all authority external to itself, was therefore self-sufficing. From this followed legitimately the attempt to transfer to the crown the jurisdiction of the spiritual head of the Christian Church. It has been truly said that
